10. Jewish Feasts

The Yearly Calendar

The Jews calculated the months strictly according to the phases of the moon. Every New Moon was the beginning of a new month, and this beginning could only be known by looking at the sky and seeing that the new moon had actually appeared. If the sky was too cloudy, so that the appearance of the new moon could not be observed, then the new month would begin on the next day. In this way there could be months of 29 or of 30 days.

The twelve months had been arranged as follows:

As is well-known, the yearly cycle of the sun has eleven days over and above the 354 days required for twelve cycles of the moon. To make up for these extra days, every now and then an extra month was added to the year, which was then called "second ADAR". This addition of the extra month was not done on the strength of astronomical calculations. The determining factor was the condition of the harvest.

If the harvest was not ripe enough, a central committee at Jerusalem decided to add this extra month. Because of this addition the feast of PASSOVER was then postponed by four weeks.

The civil year began with the seventh month (TISHRI). This had special advantages for business and for relations with other nations.

Brief characterizations of the Feasts

THE PASSOVER: The 15th of Nisan

A feast that had to be celebrated at Jerusalem. It began on the full moon. It commemorated the Exodus and it also inaugurated the harvest of barley. We will give a fuller explanation further down.

PENTECOST: On the fiftieth day after the Passover.

This feast was originally called 'the feast of weeks,' as it was celebrated seven weeks after the Passover. Special sacrifices were offered, and also the firstfruits of the wheat. Going up to Jerusalem was not obligatory. Yet quite a few pilgrims used to come for the feast (Acts 2:5-11)

The Feast of Trumpets: On the 1st of Tishri

On this seventh New Moon, the civil new year, a day of rest was prescribed. The feast owes its name to the trumpets that were sounded at the opening of the celebrations in Jerusalem.

The Feast of Atonement: on the 10th of Tishri

A strict fast was observed on this day. The Highpriest offered special sacrifices of atonement and brought the blood into the Holy of Holies ( see Hebr. 9:6-15). In another ceremony the Highpriest would impose hands on a he-goat (placing all the sins of the people on it) and drive it into the desert. The feast was really a day of penance.

THE FEAST OF TABERNACLES: From the 15th to the 21st of Tishri.

All Jews made little huts of branches (in the garden or in the compound) and lived in them for seven days. Many went up to Jerusalem to partake in the celebrations there. The feast commemorated the stay in the desert and tbe covenant. Jesus was in Jerusalem during one such feast of tabernacles (Jn 7:2, 10). During the week Jesus began to preach in the Temple (Jn 7:14) On the last day Jesus alluded to the ritual of mixing water and wine by calling Himself the 'spring of living water' (Jn 7:37-39), and to the ritual of lighting special candles, by calling Himself the 'light of the world' (Jn 8:12).

The Feast of Dedication: on the 25th of Chislev

This festival commemorated the solemn purification and rededication of the Temple in 165:164 BC, after it had been desecrated by Antiochus Ephiphanes. It is during this feast that Jesus had one of his discussions with the scribes in the Temple. (Jn 10:22).

The Feast of Purim: on the 14th and 15th of Adar.

It commemorated the liberation from the Persians through Esther. The feast had a secular nature. People enjoyed themselves by dancing and feasting. No special religious functions had been prescribed.

* * *

Over and above these feasts every New Moon was celebrated with special sacrifices. Many Jews considered it a day of rest, and it was generally observed as a real religious feast.

Time calculation during the day

The Jews did not have precise clocks and time pieces such as we possess to-day. All their calculations had to be done according to the rising and the setting of the sun.

The complete day began with the setting of the sun. This means that the preceding night (the vigil night) belonged to the following day. This fact should be remembered, because the Sabbath for instance was reckoned as beginning with the preceding setting of the sun and as ending with the setting of the sun on the day itself.

-Jesus was crucified on the day before the Sabbath. The Jews did not want corpses to remain hanging on crosses during the Sabbath day (Jn 19.31), so Jesus had to be buried on the same day before the setting of the sun. This explains the hurry of the burial and why Jesus is put in the nearby tomb of Joseph of Arimathea (Jn 19:38-42).

—When Jesus had preached on the first Sabbath day in Capharnaum, people waited "until the sun had set." Then they came in great numbers carrying their sick. For after sunset the Sabbath was over. (Mk 1. 32-33)

The complete day was divided into "twelve hours of day" and "four watches of the night.''

—Jesus employs this in a parable: "A day has twelve hours, has it not? So if a man walks in broad daylight he does not stumble ...If he walks during the night he stumbles..." (Jn 11:9-10). Meaning: one has to make use of the appropriate time when work is possible. Jesus also had to carry on His ministry until His death.

—In the parable of the workmen Jesus distinguishes those who start work 'early in the morning', 'at the third hour', 'the sixth hour', 'the ninth hour', and the 'eleventh hour' (Mt 20:1-16). To understand these timings, consult the survey given below:

The hours of day time

With the general survey on the preceding page we are able to pin point to some extent the times indicated in some Gospel passages. We say 'to some extent', because for the Jews the hour' was not so much an indivisible point, as a 'period'. The first hour, e.g., could mean the period from ca. 6.00-7.00 a.m. or even from ca. 6.00-9.00 a.m.

The first hour — sun rise — c. 6.00 a.m — (until 9.00 a.m.) Sometimes called "early in the day". The women went to the grave on Easter Sunda,y "early in the day". (Mk 16:9) Luke says: "At the first sign of dawn". (Lk 24:1)

The third hour — c. 9.00 a.m. — (until 12.00 a.m). This was the time when they crucified Jesus: "And it was the third hour when they crucified Him". (Mk 15:25) This means: any time 'between 9.00-12.00 a.m.

The sixth hour—noon—c. 12.00 a.m:- (until 3.00 p.m.)

"'Now when the sixth hour had come, there was darkness over the whole land until the ninth hour". (Mk 15:33; Mt 27:45)

The ninth hour—c. 3.00 p.m.-(until 6.00 p.m.)

"And at about the ninth hour Jesus cried out: "My God, My God, why hast Thou forsaken Me". (Mt 27:46; Mk 15:36; Lk 23:44)

The tenth hour — c. 4.00 p.m.

("the two disciples) came and saw where Jesus was staying: and they stayed with Him for that day, for it was about the tenth hour"

(Jn l :39) Meaning: they came to Jesus' house at about 4.00 p.m. and so they stayed till the next day.

The eleventh hour — c. 5.00 p.m.

A very unusual expression, employed in the parable of the workmen to indicate how late the batch had started work (just before sunset! ). (Mt 20:6, cf. 12)

The watches of the night

Jesus warns that He may come at any time to call us up for judgement: "Stay awake, because you do not know when the master of the house is coming: evening, midnight, cockcrow, dawn. . . ! " (Mk 13:35).

Luke says: "It may that He comes in the second watch or in the third, but happy those servants whom He finds ready!" (Lk 12:38).

While the Apostles were toiling to cross the lake of Galilee Jesus had remained ashore to pray. But, "in the fourth watch of the night" He came towards them walking over the water. (Mt 14 25; Mk 6:48) This means: Jesus had prayed the whole night and joined the Apostles just before dawn.

The passover: the 15th of Nisan

The Passover was the most important feast of the Jews. There can hardly be any doubt as to its very ancient origin. In fact, two different celebrations had fused into it:

—the festival of recalling the liberation from Egypt;

—the offering of the first fruits at the harvest.

Because of this twofold nature of the feast we find rites and ceremonies regarding both aspects. Perhaps, we could list these ceremonies in a small liturgical calendar.

1st of Nisan From all the parts of Palestine the Jews began to form bands and groups for the journey to Jerusalem. (All men were obliged to partake in the pilgrimage.)

"Every year, Jesus' parents went to Jerusalem for the feast of Passover". (Lk 2:41-42)

10th of Nisan: By this time all pilgrims (hundreds of thousands!) have arrived in or near Jerusalem. (Jesus' triumphant entry into Jerusalem took place among such a crowd of pilgrims.) (Mt 21:11-1; Jn 12:12-19)

14th of Nisan: Before noon on this day all "leavened bread' was removed from the houses. From now on the Jews would eat early 'unleavened bread'. Because of this the Passover was also known as 'The Feast of the unleavened Bread'. (Mt 26:17; Mk 14:1, 12; Lk 22:1, 7)

During the afternoon, preparations were made for the eating of the paschal meal. Between 2.30 and 5.00 p.m. the paschal lamb was taken to the Temple. There it was slaughtered, sacrificed, and taken home for further preparation.

15th of Nisan: With the setting of the sun the feast would begin. People would eat the paschal lamb at home. No work was allowed on this day.

16th of Nisan: The firstfruits of the barley harvest were offered. The harvest could begin from this date.

22nd of Nisan The solemn conclusion of the feast. Again an obligatory day of rest was prescribed.

The chronology of the Passover of Jesus' Passion and Resurrection

The chronology raises knotty problems. This Passover seems to have fallen on a Sabbath (Jn 19, 31) and on this basis, the Passover can be identified with the 8th of April in the year 30 AD. Now the difficulty in this case is that Jesus would have eaten the Passover one day before the actual feast. Assuming that he did, as was allowed in some cases, we come to the following chronology:
14 Nisan (evening): Thursday, 6 April 30 AD: LAST SUPPER
14 Nisan (noon): Friday, 7 April 30 AD: CRUCIFIXION

15 Nisan (night, next day): Saturday, 8 April 30 AD: JESUS IN THE TOMB

16 Nisan (at dawn): Sunday, 9 April 30 AD: JESUS' RESURRECTION
The chronological table given above helps us to understand the symbolism of Jesus' death as a passover sacrifice.

—Jesus died on the 14th of Nisan, during the afternoon, between noon and 3.00 p.m., i.e. precisely when the Jews were going up to the Temple to have their sacrificial lambs slaughtered. The evangelists stress the time element to bring out this symbolism St. John also brings it out:

"It was then almost noon of the day before the passover. Pilate said to the Jews, "Here is your king!" They shouted back, "Kill Him! Kill Him!"... Then Pilate handed Jesus over to them to be nailed to the cross..." (Jn 19:14-16).

At noon the old leaven had been thrown out. The paschal sacrifice could begin. Jesus is the paschal lamb going to be slaughtered. He was "the lamb of God who takes away the sins of the world". (Jn 1:29; cf. I Cor 5:7)

—Jesus rose on the 16th of Nisan, i.e. on the third day since his death (on the 14th of Nisan). This was the day of the new beginning; the firstfruits and the harvest. Jesus' resurrection on this day symbolizes His being the 'first fruits from the dead' (see 1 Cor 15:20, 23).

The ritual of the paschal meal

The paschal lamb had been slaughtered in the Temple, but the people still had to take full part in this sacrifice by sharing a sacrificial meal. Usually from ten to twenty people would gather in one house for this purpose. Some of them had previously taken on themselves the task of preparing for it (as Jesus had sent John and Peter to do, Mk 14:12-16). At each meal one person acted as the host (as the father of the family). The ritual may be outlined as follows:

The first cup was filled with wine and water. The host spoke these blessings: "Blessed art Thou. Jahweh our God. King of the World, who hast created the fruit of the vine." "Blessed art Thou, Jahweh our God, King of the World, who hast given to Thy people Israel feasts as a joy and as a commemoration, Blessed art Thou Jahweh who sanctifieth lsrael and the times." The first cup was then passed round and finished. The leader then washed his hands, spoke a prayer of thanks, and distributed some unleavened bread and green herbs. The paschal lamb (roasted as one piece) was then brought in. The guests proceeded to their places.

The second cup was filled with wine and water. The host then explained the meaning of the feast: how it commemorated the liberation from slavery in Egypt. Then they sang the first part of the Hallel (Ps 113; 114: 1-8). The second cup was passed round. Again there was a washing of hands and a prayer of thanksgiving. Then following the eating of the paschal lamb, together with the unleavened bread, bitter herbs were dipped into a sauce of various fruits (called 'Charosheth').

The third cup was called the 'cup of thanksgiving' ( cf 1 Cor 10:16), because of the thanksgiving that was spoken over the meal.

After the fourth cup the second part of the Hallel was sung (Ps 115-118) in which the hope of the Messianic restoration was expressed. The guests would then disperse to their homes.

The Paschal meal at the Last Supper

The accounts of the Last Supper do not always indicate very precisely how the institution of the Eucharist fitted into this pattern. The reasons are: people knew the paschal rite so well that it needed no description; the evangelists were not interested in the old paschal meal and its rites, but in the new things Jesus did. There are even others who say that the Last Supper was not a paschal meal. Anyway, the following attempt at a reconstruction may be helpful:

A word of welcome: Jesus told His disciples how He had desired to eat this Pasch with them. (Lk 22:14-15)

Initial ablutions: Jesus Himself went round washing the Apostles' feet. This was not the custom, but He wanted to teach them charity (Jn 13:14-17).

The Explanation: At the filling of the second cup Jesus must have explained how the pasch symbolized His Sacrifice. He may have spoken at length with His disciples, perhaps, somewhat in the line of Jn 14-16.

The Consecration of the Bread: This may have followed naturally after the prayer of thanksgiving at this point. Jesus indicated the new meaning of this 'bread' ( just as in the paschal rite it had been explained as the bread 'eaten in a hurry'). Mt 26: 26; Mk 14:22; Lk 22:17-19: the cup mentioned might be the second cup.

The Consecration of the Wine: In all likelihood this was the third cup, which was the cup of thanksgiving'. Luke distinguishes this 'cup' from the one that had gone before:

Lk 22:17... "Then Jesus took the cup (second cup- not consecrated), gave thanks to God and said: 'Take this and share it among yourselves; for I tell you, I will
18... never drink this wine from now on until the Kingdom of God comes'.
19 ...Then he took the bread, gave thanks to God, broke it, and gave it to them saying: 'This is My Body, which is given ( sacrificed) for you. Do this in memory of Me'."
20...In the same way He gave them the cup, (third cup- consecrated) after the supper, saying: "This cup is God's New Covenant sealed with My Blood which is poured out (sacrificed) for you."

The Singing of the Hallel: This is clearly mentioned in Mt 26:30 and Mk 14:26.

NOTE:

1. It is mentioned that Jesus dipped some bread in the dish and gave it to Judas Jn13:21-30; Mt 26:20-25; Mk 14:17-21; Lk 22:21-23), thereby also foretelling Judas' betrayal. This incident cannot be precisely detetmined by us: it may have happened before the consecration (John, Matthew and Mark could imply this) or it could have happened after the consecration (Luke seems to imply this; the dish would then refer to the 'charosheth') .

2. Jesus' priestly prayer (Jn 17: 1-26) could also be placed at various stages of the meal. Some commentators say that this was the prayer connected with Jesus' thanksgiving at the consecration. But it is more likely that it was the concluding prayer said at the end of the meal. John certainly seems to present it as such (Jn 18:1). It may also be that it is a reconstructed summary of prayers said by Jesus at various occasions.

The seventh day—the Sabbath

Each seventh day, called 'Sabbath', was an obligatory day ot prayer and rest. In chapter eleven we shall discuss some of the religious observance attached to the Sabbath. Here we should consider the element of 'rest'.

The meaning of the 'rest' on the Sabbath centres round God's supremacy as Creator of the Universe. (Gen. 1:1-2:4a)
Man should take time off to worship God and to lift himself above the material world. That is why 'manual work' was forbidden (Ex 20:8-11).

In the course of time the Rabbis and scribes had worked out thousands of prescriptions that specified what one was allowed or not allowed to do on the Sabbath. The prescriptions were handed down and taught as 'traditions' that had to be observed. They were exaggerated, legalistic and contrary to tbe real spirit of joy inherent in the Sabbath.

In the foregoing lesson we have seen an example of such traditions regarding the 'Sabbath'. Some other traditions that are mentioned in the Gospels are:

—No one was allowed to walk more than 2000 steps. This distance was called 'a Sabbath day's journey'. (Acts 1:12).

—No one was allowed to carry anything. The Jews objected to the paralysed man carrying his mat after he had been cured
(Jn 5: 10).

—No one was allowed to harvest. To incure this prohibition it was enough to take two ears of corn according to the Rabbis. They consequently objected to Jesus' disciples rubbing some ears of corn and eating them on the Sabbath (Mt 12:2).

—No one was allowed to take medicine. For this reason the scribes object to Jesus performing cures on the Sabbath (Mt 12:9-13; Mk 3:1-5; Lk 6:6-10; 13:10-17; 14:1-6-; Jn 5:1-16; 9:14-16).

Jesus replies to such rabbinical conceptions with arguments that prove that also the law of the Sabbath could be suspended
be cause of a higher law. Priests were allowed to prepare sacrifice on the Sabbath (Mt 12:5); cattle could be led to water
(Lk 13:15); and no one would hesitate to draw out an animal that had fallen into a well (Mt 12:11; Lk 14:5)

But the most important thing Jesus said about the Sabbath was "The Sabbath is made for man, not man for the Sabbath" (Mk 2:27). With this short phrase Jesus introduced a totally new understanding of the Law. God's Law was made for man, i.e. to help man. This was true of any law, and so also of the Sabbath. When judging what goes against the 'day of rest' we should not consider the external work, but the circumstances, whether it helps to fulfil the purpose of the 'day of rest'.

Our Sunday Celebration

Jesus rose on Sunday. With Jesus' resurrection our redemption began. Because of this the Church celebrates Sunday as the day of commemorating the first Easter (the Resurrection). For the Christians, Sunday took the place of what the Sabbath had been for the Jews.

But there are great differences to be remembered. Every Sunday is for us a little Easter and thus a day of joy. It should be hallowed by the liturgical commemoration of the paschal sacrifice (the Mass) and by 'rest', i.e. being free for God and free from material work. In this 'abstaining from manual work' it is the spirit that counts, not external prescriptions. We should sanctify Sunday by making it a day of prayer, of joy and of spiritual up-lift and tranquillity. Our Christian feasts are in some way a continuation of the Jewish feasts. But in another sense they mark a completely new beginning, since it is Christ and His Life that form the centre of our feasts!